Well now, last night, I was being specific about one of the yogas of everyday life and applying it to the art of cooking. And as a concluding session, I want to discuss the way in which consciousness of your essential oneness with this whole universe and what we call every day consciousness, go together. You… if you read a great deal about mysticism, you will find descriptions of ecstasies developed through the practice of yoga meditation or whatever, that seem to be so completely absorbing installing ecstatic and rapturous that you cannot conceive that anybody could be in that state of consciousness and at the same time carry on every day life. And we hear our great Hindu mystics like Sri Ramakrishna Sriram on a Maharishi who spend hours and hours in Samadhi. They sit there with their eyes closed in sheer rapture. Out of this world altogether. And if that is the ideal state to which man should attain, that kind of contemplation obviously it is inconsistent with everyday life. 


But there is a strong tradition not only in India but also in the Far East that there is a higher state than Samadhi. And rapture. And this much higher state is called in India Sahaja. S A H A J A. And that means the natural state of these to the state in which the elimination is quite natural and fits in precisely with everything in the way of ordinary consciousness this is very much a strong feature also of the Zen Buddhist tradition. Where they have the saying your ordinary mind is Buddha or is the Tao, the way. And in Zen, the poet, has said, supernatural power and marvelous activity. I draw water I gather fuel. So that I saw Zen There is no no distinction whatsoever between what we would call the normal consciousness of the everyday world through our five senses and the Supremes state of consciousness of total awakening and life and. Indeed going back to the fundamental logic of the will punish ods the great texts upon which all Indian wisdom is based. They insist again and again that the Supremes state is without duality. And without duality means without exclusiveness. They would say for example, that to experience the highest state of consciousness is not merely to experience the oneness of things you would think you see if you experienced all things as one that somehow the differentiations which you perceive in the world outside you would disappear. And that you would experience, all around you, in every direction a uniform luminosity in which all differentiation was dissolved. And I can assure you that would be an extremely boring state of mind to get stuck indefinitely. That’s not what to expect. Because the non-dual means the non-exclusive. That which does not have any opposite. And if the ultimate reality behind this universe, the fundamental energy or essence or whatever you want to call it has no opposite it is therefore not incompatible with all other states and manifestations of life. 


So you could say the Supreme Consciousness is much like a mirror because a mirror is always clear and pure. And yet it will reflect anything in front of it there is no in compatibility between the silver purity of the mirror and reflecting the face of a lovely girl or a dirty old ashtray. it will take in both and still remain pure. So in a rather similar way, the enlightened state of consciousness can contain any subordinate state of consciousness. So first of all,  I must give some attempt to describe what the awakened state of consciousness is like. And this naturally is a very difficult thing to do. Because it is in a way like trying to describe color to someone who is congenitally blind. And you have to do that by analogy. You can tell a blind person that color is an experience of a certain kind of variations in the world that could be likened to the variations of temperature we speak about hot colors and cold colors we call red hot color and blue or cold color. And that there are a vibrations in a sense, that he knows nothing about. These variations and there characteristic of all sorts of things but he must not confuse what we call color with what he experiences as hot and cold, it’s only like it. It’s a little bit like that you see it I have to describe a novel state of consciousness. And in a way, it’s more difficult than that for the simple reason that. The consciousness of the total unity or non-duality of the universe. Is not really like having acquired an additional sense. Because it comes through all one senses. It is very much like a sensation. It’s more like a sensation than it is like anything else. It’s more like a sensation and it’s like an idea. Because it’s very concrete very understated All the moment you slip into it and I don’t doubt that there are a number of people in this room who have at one time or another slipped into it. It happens quite commonly in adolescence. And again in the dangerous forties. People are liable to have spontaneous mystical experiences. And sometimes in childhood. Others of you may have come into this by a discipline or by L.S.D. or something of that kind and so you’ll know what I’m talking about. Although you must not, if you experiment with these things, you must not confuse what I would call visionary states, with the state of  enlightenment. They are quite different. Visionary states when you experience overwhelming light or a sea of great mandalas sort of have visions of the cosmos and total harmony they’re not quite at the at that the state of what Buddhists call Satori. Because there’s nothing about it which is so to say visionary it doesn’t consist in seeing any particular forms. Or visions that you can specify. Satori, which is the Zen word in Japanese for awakening is just exactly like what you’re feeling now. Except that as Suzuki once put it it’s about two inches off the ground. That is to say. You feel that the same old well that you see outside you. Is not upside you but is you. In other words the trees waving across the swimming pool and the flowers blooming red, the sunlight playing on the water the people sitting in the room and all that. You know that that’s just as much you with your own body. And you don’t therefore defend yourself against it, you don’t resist it. It’s all you. And you are therefore doing all those things out there only are not doing it as we say we do voluntary acts but we’re doing it in the same way that we grow our hair. Or breathe, or beat our hearts. And so you feel all this as the functioning of your own your own self. Simply that the whole issue of experience is one single process unified process, and there is no differentiation between the experiences going on and the one who experiences them you are what you are experiencing that becomes absolutely clear. And this as I say, it reduces the resistance factor it ordinarily exists between the experience and the experience the feel and the feeling the thinker and the thought. That disappears. You are no longer standing back and looking at a panorama of events going on as if you were outside it. You know for example that what you see outside in front of you is actually located inside your head. The optic nerves are in the back of the head. And so all the colors and all the shapes that you are aware of with your eyes are in here. They’re you, because you know the external world only by translating yourself into it. Or translating it into yourself there’s no other way of knowing it it has to become you for you to know it. And when you follow that out you find out that of course the external world exists in relation to you and you exist in relation to it in the same sort of way that a back is related to a front. There are inseparable and without one you don’t have the other. I don’t care which one you take away take away the external world the individual vanishes take away the individual the external world vanishes. There must, in other words, be some individuals some living being around for there to be an external world at all. Just as if you slap a drum which has no skin it makes no noise because noise is the relationship between the hand and the drum skin. And the hand can hit as hard as hard can be and it will be no sound and if the drum skin doesn’t have anything to hit it it still won’t make a noise, you have to have both. And so all over this universe the universe is called into being by individuals in it. It does not exist except in relationship to perceiving individuals. Because everything that exists is relational. You can only establish movement that is energy if there is a relationship between a body in motion and a body at rest. And that’s the, what the whole thing is that the whole thing is relationship. Relationship is existence, and relationship between the knower and the known, the still in the moving, is a polar relationship. Polarity means that the opposites whether we call them to be and not to be or alive and dead are light and dark or North and South. Opposites, always imply a unity between them just as the magnet is the solid unity that lies between North and South Poles. Yes, just as the c coin is the unity between heads and tails. Just as a sheet of paper is the unity between back and front. 


So in the same way, there is a unity of the organism and the environment the now I am the known. And without this polarizing unity there is nothing happening, nothing doing. So this is what you become aware of, you see, absolutely visibly. That the differentiations that you notice between solids and spaces between different spectra of color, between form between figure and ground all these differentiations you are normally aware of you experience as not separating things but rather joining. The differences show the unity. And therefore, don’t expect in the state of Satori, everything to dissolve into uniform light or something like that they stay just as they are. But, you hear and see everything in a state of go-with-ness. Where every inside goes with its outside. Where every I goes with every thou. Where you see that at this moment that everything that comes to you, is your own doing or as Hindus would say your own karma. Your own doing that doesn’t mean your fate. To someone else was putting it over. You know it doesn’t mean your reward or your punishment. It simply means your own doing, because you feel this different sense of you. What you are the only ordinary limited ego-sense, in which you feel that you’re a separate part of the world accepting or rejecting things that are going on elsewhere. You are doing it all. 


Only, be very careful at this point. That you don’t get into the state which you call inflation it’s very easy for a Westerner to get into an inflated state about this because of our conception of God, as the governor of the universe the political government of the universe the supreme monarch. And then as a result of that if an individual feels that he is really doing the whole thing and is therefore one with God he’s apt to give himself airs and graces and to feel that he is really personally in charge of everything that’s going on. And people who get that kind of sensation and interpret it in that way are rather unacceptable socially. And we usually regard them as crazy. Well that’s because they make a god of the ego instead of an ego of their god. They identify the limited ego with the whole universe in such a way as to say I could change it if I wanted to. I could, on the prompting of an egocentric whim, show off in some way or other by. Turning the water in the swimming pool into champagne. But when you have the Hindu idea of God, you simply, say naturally one doesn’t turn the water into champagne. Because it is the will of God that it be water. And you feel that the center of yourself is no longer in this superficial wishing faculty that we call the will. Although it’s still you you discover that you run a great deal deeper than your own will your conscious will. You have a cause an unconscious will we know that fundamentally from all that we’ve done in the West in psychotherapy people’s we talk about people unconscious which is unconscious drives. And of course, all that exists and that is you at a deeper level than you normally know so what has happened in this process is that you have discovered. You have center just selfish your own deepest level. Instead of centering yourself as it were somewhere out on the circumference of a wheel you found your center at the hub. And you have therefore to find the hub of your own organism where do you take from? Well from the hub, but the hub is not ordinarily the conscious center from which you operate. But as you see you try the experiments I’ve been discussing as you try trusting your own brain. To decide what to do as you try trusting your own nature and following your own natural grain. Shall I call it that? You will very soon come to act from your data center. And you will at first get the impression that what goes on puts you in a passive position. You seem at first, to get the idea that you are relaxing to a current two way with life motion above and beyond yourself or deeper than yourself whichever analogy you want to use. Sometimes we say that prefer the great thoughts are lofty Sometimes we think they’re profound. There’s two opposite metaphors. But, whether you want to call it high or deep it doesn’t matter the point is you feel at first that you are responding to something in you but other than you a beyond within. But later on you discover that this isn’t other it’s simply you at its deepest level. And you don’t feel exactly passive about it that’s what you feel at first. As if you were being carried by a great stream. As if you were responding to a current of like a leaf. But later on that duality between the sauce and the one who responds disappears and it all becomes a single activity. And the fascinating thing about it is that you realize there is no way of doing it any other way. You can be under the illusion that you are opposing this energy which will call you views. Say the Chinese name the Tao, the course of nature. And you can be under the illusion that you’re acting against it that you that by your egocentricity you somehow create waves in the thing that shouldn’t be there but you can’t. There is absolutely no way of going against the Taoist, you can imagine that you are against it, because the Tao is complex enough that within its possibilities it includes imagining that you’re going against it. That’s all part of the game. But actually, you can’t. There is no state of mind you can get into. There is no kind of consciousness, no kind of emotion whatsoever that will actually go against it. Now that’s the important thing to understand. As you come to the point of realizing that there’s just no way out of this story. Then you understand it. Because you don’t look upon it then as something you can get. That is to say in some particular state of mind, happy-mood, peaceful-mood as distinct from sad mood depressed mood or anything it isn’t some particular state of mind that you can acquire. And make the object of an ambition. To the degree that you are ambitious to change your state of consciousness by any means whatsoever whether it’s yoga whether it’s drugs whether it’s… I don’t care what it is, prayers, anything. So long as you’re ambitious for another state of consciousness than the one you have now you can’t get this thing. Because you can’t get it but as explained in the Diamond Sutra. Oh so beauty when I attain unsurpassed complete awakening, I attained nothing whatsoever. And there was no one to attain it. This is trying to say, what I’m trying to say and I may be fumbling in my words about this but you are when you understand that there is nothing to be attained. Just as I was explaining last night, there is no way of being secure of stopping the process of change and transformation which we call life and death there is no way of separating yourself from the whole field of universal process. 


So as you understand that there is nothing to be attained, and that’s the whole point of this thing. Then you see as a kind of your mind as a flip. And that flip is called Satori, you see that everything is it. And therefore, you can within that understanding live your everyday life. You are as it were set free to forget about religion. And concentrate on anything you want to concentrate on. But the curious thing is, that in the moment when you see there’s nothing to get and nothing to attain and there’s no special state of consciousness your mind ought to be and the moment you see that there is something in a way added to you. It is different. It’s not the same as you were in before. And also it’s not another. That’s a hard thing to explain. One can use analogies and say that it’s like you became aware that the moon is three dimensional, instead of a flat plate in the sky. You see what you always saw but you suddenly understand that it’s three dimensional so in the same way more or less the same way you see all that you ordinarily see but you see the new dimension in it you see that it’s all you. And that nothing, not even the unconsciousness or death makes the slightest difference to that. In fact, death becomes an extremely important way of understanding this. Think about death. Imagine the end of consciousness. Imagine going to sleep and never, never waking up again. Consider that, you see, carefully. Well, you very soon after thinking about going to sleep and waking up never waking up it occurs to you that when you were born you woke up without ever having done sleep. And you realize then that the state after death and the state before birth of the same state. They are the off period that polarizes with the on. When you know something is happening when there is knowledge when there is a feeling when there is a vibration. Obviously. If there is going to be if we don’t realize that there is something called it is we can only do so in contrast with the is not. And so let go of let go don’t resist this thing you don’t need to ensure that you will survive death. Just let it happen. Because life death, life death is the pulsing of the energy which you are. You really want to die that’s why you die that’s the truth in Freud’s idea of a death wish. You like you want to go to sleep. You may try to resist it with this part of yourself. But basically you want to go to sleep. And you want in the most deep sense, of the sense of karma, you want everything that happens to because it’s all your situation and you are seen. 


So, in coming to understand this, you might say to me well, you’ve made a lot of statements. About this kind of consciousness. But I really don’t see that they mean anything because it doesn’t really make any difference. Anybody who analyzes this sort of thing logically. Anybody who takes a logical approach to mystics will come to the conclusion that the mystics are talking about a nonsense. Because what difference does it make? Now is perfectly true. That this is not exactly logical. If I say, all things all the manifestations of the single energy. They would say, all you’re really doing is you’re making a statement about all things and you can’t make a statement about all things. Because any one thing that is true of all things will be meaningless. It’s like adding a number the same number all the same letter to both sides of an equation it makes no difference if. I say everything in the world is moving slightly up, you will ask up with respect to what. And since there isn’t anything else but everything I can’t locate that relative point in respect to which everything is moving up so they would say in the same way by say everything is divine or everything is a manifestation of the Tao, they would say, well it did it you said it about everything and therefore you said it about nothing. But I can’t help it that may be true from a logical point of view but nevertheless, when you experience this to be so, it makes a great deal of difference. It’s a shattering experience that absolutely. Sometimes it makes the sweat poured out of you it’s a startling. And can make you jump for joy absolute total delight. And so I have difficulty in explaining that logically but that’s what you see you see as we say in our weak words it’s all one. It doesn’t make any difference. And what this does, it has a very very marked psychological effect, because it immediately cuts down the resistances you put up all the time. And it frees your psychic energy to do all sorts of things that you don’t normally have the energy for it all. Because you waste it in fighting your experience the thinker fighting his thoughts the thinker is the source who’s going to fight it. Show me you. That’s always the question of the Zen teacher you say you have problems you say you confront a world which is threatening to you show me you bring me out the separate you that has these experiences. And of course the more you look for the separate you you can find it. You go on around and around and around trance a who is myself Where did I…Where do I start all this? You can’t find it. Because you can’t there is no separate you. The quality you see, you say you look at something else. Someone else. But you see the color of the other person’s face, the color of another person’s eyes when you look at them. That is the same as you. There would be no such things as eyes and no such thing as color, except in terms of you. So, wherever you look you are looking at the real you there is no observer separate from the color of somebody else’s eyes. You see that. All these that you are… You see, we come from a scientific point of view a desexed brains and say well there is this nervous system and there is that nervous system and there’s the other nervous system when they get into contact with each other they reflect each other like mirrors you see. But the guy who is saying this. And analyzing it all out is in a certain relationship himself, with all these separate brains he’s looking out and plotting out. And he can never unstick that relationship that’s scientists know today they talk about the myth of the independent observer there is no such thing because every time you make an observation. You interfere with what you’re observing by making the observation. You can unstick yourself, you can’t disentangle yourself, from the total web that is this universe. And say, to stand aside from it and observe it as if you were an outsider is ridiculous. And the reason why is it’s you all study of nature is simply self observation. Only it’s you, in a much greater sense than we ordinarily give to this word we ordinarily give to the word I the sense of something that is an independent observer. But the I which is actually operative is in no way different from what it’s looking at. The I-ness of you. See, if I look around at you and I want to find myself as you and in you well you have dark hair you have blond hair and in the blonde color and in the dark color that’s me. In other words, we are in a situation where we are mutually vitalizing each other. It isn’t that I’m in this body or the only one that’s real. But we are all shall we say tits on one sow. We all raise from one center. And mutually calling each other into being like the back in the front and the new jewel aspects of the car in all the sheet of paper. And in this relationship of course, everyone is necessary. Everyone is an essential part of the whole goings on, even if you, if your bodily appearance is only very brief. That brief part of the appearance is an essential part of the eternal universe and the eternal universe could not exist without it. So just as a big weight can hang on a thin rope, so eternity, can hang on a tiny short time. 


So, now, this is very important to understand in a time when an enormous number of people, are interested in the mystical experience. And are using every conceivable means to try to get there. Although I don’t deny the value of all those and all specific ways of approach. Whether they be the meditation exercises in the old fashioned way, or whether they be the use of psychedelic chemicals. These all have their value but but but but, you finally have to understand that this state of consciousness is not something to be attained. Because you have it. You’re always there. Only you need some sort of a jolt to see that. And so often it is limited Taishan exercise of the Opera we call these various means that means a stratagem a device a gimmick. And these various means to jolt us into understanding that we were there all the time. That it isn’t anything special There’s a phrase that’s used in Zen of this kind of consciousness called in Chinese whoosh or when Japanese buji. You can probably remember buji more easily. But it means nothing special. It also means no fuss. And mean no business sense of business. And a person who is shall we say perfectly religious is wusha, that means he doesn’t look as if he’s religious. He fits into the landscape. Not compulsively, I mean it’s not like the kind of person who is a self-effacing out of timidity. When necessary, the person who is in the state of set or he can come on very strong, or suddenly vanish and leave no trace at all. It isn’t that you feel a compulsion to be modest. It’s rather that you feel the incredible richness of the world as you are experiencing it now. Because that’s the point. 


Let me try and put it in some other ways, because perhaps through talking about it from different points of view, I strike a bell of recognition and someone. It’s often said that one of the great ways of yoga and this is particularly applicable to the every day yogas, the yoga of cooking, the yoga of accounting or whatever it may be. That you concentrate in the present. Some of you will read the writings of Gurdjieef and Ouspensky have read about the self-remembering exercise, where you are vividly aware of everything you do all the time. That it is happening now you live in present time. That’s one of these exercises a very interesting exercise. Always be alert are you here or now or are you wandering or your thoughts off somewhere out sizzix Are you completely with what you’re doing because naturally when one is engaged in something very important like a surgical operation you have to be completely with it. Now or do you do everything that way you eat your breakfast that way you make love that way the are you absolutely with it. And so this meditation exercise is practice in being completely with it. Now the funny thing is that the end of this exercise is the discovery that you can’t be any other state of consciousness than that one. Because you are everything you’re conscious of in any way is the present. The memory of the past is the present it’s like an echo of something that happened a few seconds ago the echo goes on and the Echo is here and the Echo is the memory of the noise and that of your brain is full of Echoes, but they’re all present there is no way of being anywhere else than the here and now. But that’s what you find and discover through trying to get into it. You have to try to get into the eternal now to realize that there’s nowhere else to be. And you do that you see by analyzing by carefully watching what you’re doing, and you discover that your memory is and your distractions your thoughts about the future, your thoughts about the past, they’re all happening now I am thinking about the past. I’m anticipating the future. And that then for if I that that’s what I’m doing then I really do it you see get with it get with thinking about the future get with thinking about the past and you’ll find it’s all present. 


Now then, this is a marvelous feeling when you catch this you feeling that the present moment is like a great stream that’s carrying you along. See, how can you get out of the present moment just try. Can you avoid it? Can you be somewhere else? No, well if you see the present moment as the same thing as Satori. You see what I mean this is the present moment this now that is somehow always still in the it, always moving that is the doll that’s God that’s a tunnel now eternal life you can’t get away from it just try public institution against the child against it trying to such a self against it has no way of doing it. And therefore, I can use this image, the symbol of the present moment, as a way of illustrating what this kind of consciousness is like. Other people might use the symbol of space. That’s often use the Chinese word for Sunyata, a good term for the great void which is the ultimate reality they use the word that originally meant sky or space. And just as you can’t get out of the present moment, you realize you are, everywhere in all directions, you are contained by space. And space what is space and space is your own mind. Everything that you are aware of occurs in space. And let’s first of all relate space to the eyes. Space are those areas of the retina not being stimulated by something, and therefore it constitutes the background for every visible form. Space is the groundwork of optics. Let’s consider it from the standpoint let’s consider space in the standpoint of hearing. It’s the silence in your ears against which you hear sound and can distinguish. Let’s consider space or in the sense of touch. It’s where you move your hands in the dark and meet no obstruction. And you have a kinesthetic sense of space in that way that space is fundamentally the in globing background to all specific sensations so there’s visual space auditory space tactile space probably there’s all factory space but as I said that’s a sense for which we don’t have any many words. And smell-lessness, against which to distinguish particular smells. But that space is the way in which we experience the availability of our consciousness for particular sensations, it is the room in consciousness of this and for that. 


So, everything that if you experience this space, this vast, vast outgoing space to the limits of the universe. That simply you let your mind. And, just as every point in the universe because it’s a curved spacetime continuum may be regarded as the center of the universe so every living being may be regarded as the center of the universe the center of space which is as it were multi-centered It’s easy to think about that mathematically, but difficult to think about it in sort of ordinary three dimensional terms. So then, you may from the impression that I’m saying. Just as I can’t get out of the present moment. And I’m always moving with it that therefore. The dial. Is something to which I am related in a deterministic way. My ego then, becomes nothing more than a puppet, which is pushed around by the great energy of nature. And all I do is sort of dangle on the end of it right along again like the leaf on the wind so let me remind you that that image of the leaf on the wind or of the person floating in the stream, is only analogy that what I’m trying to say is that the leaf is the wind. There is no, nothing in this universe, which is being moved by something else called the cosmic energy or God. All these things that appear to be being moved by it are it. It’s just like you have difficulty in understanding that a pattern can exist without being made of some substance. That the pattern is the same thing as the substance. When you for example, touch anything solid. You say well I feel that I am touching something substantial but what is happening what that feeling is a pattern. The sense that you call hard it is just say for the exact argument it’s a dig dig dig dig dig in consciousness as distinct from dig dig dig dig dig which would be what we call soft. All sensation whatsoever is patterned. Different kinds of patterns. And therefore that there is no substance involved in this the pattern isn’t made of something as we would think that a pattern of wire had to be made of metal because when we analyze metal and what we mean by metal it’s a patent only it’s on a smaller scale than what we call wire. There’s nothing else but that now there’s a certain difficulty to our common sense in seeing that we say you can have a pattern unless it’s made of something. So it is but in the cigs actually the same way there is not the universal energy as something distinct from some stuff behind out of which mantle pieces and people and birds and trees are shaped. Like we make so many carvings out of wood, it isn’t like that. It is that the shapes are the energy. There’s no duality at all so you when you feel this, you will as I said a little while ago at first feel passive because you’re not used to it, and the initial impression is one of passivity. But the thing you actually get on to is there’s no difference between the energy and you object when what happens and what makes it happen it’s all one. Things are not forced to happen. Unless you insist on abstracting the thing away from the totality when you do that you say what makes the thing behave the way it does. Well you’ve answered your own question because you asked the wrong question in the beginning you started by falsely separating it from what goes on and then forget you’ve done that and then say well what makes it behave the way it does. You created the problem by making the separation. As soon as you divide the universe into a lot of separate things and think about them that way, then you have the problem. How do they fit together or it was you who took them apart. So the answer to How do things fit together is simply the counterquestion, how did you take them apart? Why did you I don’t lies the universe into a lot of separate behaviors. Well it became convenient to do that in order to talk about. That’s calculus. Calculus analyzes curves into point instant. Curves don’t come that way if you think about them that way. You forget that that is the technique of thought, the methodology of sought then you create all kinds of false problems. How did you, what is the meaning of life? How did this universe come into existence etc etc etc. The answer is it didn’t come into existence some time off in the past. It only came into existence now. This is the point when the universe comes into existence. And what we call the past is its wake its echo result duration like the wake of the ship the wake starts from the nose the bow the ship that’s where the wake is created. 


So in the same way, this whole cosmos is created from this by God here and now this is the part of the Big Bang. Everybody is looking backwards to try and find out when it started you don’t look backwards to find out you look at here to find out see if you’re starting it now. It’s all slowing out from your consciousness. Only, because you don’t know that and you’ve forgotten it if you’re looking back behind you and saying you know when I got involved in all this maybe it was my father mother maybe their father and mother go back you pass the bucket of blame for everything all along down the line then ha-ha, you are looking in the wrong direction. Just start again now generating all of the past is just echoes of what you did before. Draw your way your father. Their fathers and mothers and so on all the way back. Same old you. Like you know when they, when you’re over you my father still alive, he says his name’s I, and he feels Central just the same way I feel central. [He] sees all the world going on around him he’ll just like just the way I feel when it’s the same fellow, you see, only doubling up looking at everything from all sorts of different points of view. And so long as you feel that way you will, you are the here and now you are the point from which creation begins. Beautiful. Well, we’re going to stop now and have an intermission.